adulterinis conceptibus animas creat largitur quod videtur absurdum A learned Author answers a like case to Resp this elegantly God is not the author of sin and yet there is concurrence of divine providence about sinon there is a concurrence of God to a sinfull action yet not to the sinfulnes of an action to the action though not to the action as sinful To lift a hand up against a child of God for righteousnesse sake is a sinfull action yet a man could not do it without the common assistance of Gods providence for in him we live and move and have our being the strength of a wicked mans hand while he sins is from the Lord yet the Lord doth not strengthen his hand to sin The sinner hath naturall help from God but he hath not morall help from God suppose a Musician should touch or play upon a Lute that is out of tune his touching the Lute is an artificiall act but the sounding of it comes from the nature of the instrument the sound simply considered is from the hand of him that playes upon it but that it sounds untuneably is because it is out of tune The Lord by naturall assistance puts the hearts and hands of wicked men into motion but that they move irregularly that they make such harsh musick that there is such discord in their actions is from the disorder and untunablenesse of their own spirits To eat was a naturall act in our first parents this was from God but to eat against the command was a morall act and this was from man so in this case to beget children is a naturall act and this is from God but to act the adulterer or fornicatour in it is a sinful act and this is from man Quest. 4. vers 3. How it can be said that Adam begat a son in his likenesse anim a hominis est homo the soul of a man is the man and therefore if the soul be not generated how can the man be said to be generated To this question learned men answer severall Resp wayes 1. Some say one man may be said to beget another quia in generatione suppedit at materiam ex qua fit homo but this cannot consist with Principles of Reason For 1. Then it would follow that the body of man was onely generated and not the man 2. It is one thing to afford a Carver matter of which he may make a statue and another thing to frame it 3. To beget a man is tribuere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse homini To give being to a man now a man doth not consist of soule alone or body alone but of body and soul united 2. Others say one man may be said to beget another because the vegetative and sensitive powers of the soule are from man though the intellectual be from God But this neither doth not savour like Resp truth because according to this opinion one man could not be said to beget another sed hoc vivens et hoc animal 3. Others more probably say that one man may be said to beget another though the soule be created by God quia ab homine generante sit ipsa actio quâ anima rationalis substantialiter corpori unitur Because in generation the rationall soule is substantially united to the body Quid enim est aliud producere hominem quà m efficere ut existat homo seu ens constans exanima et corpore Res est per formam Object Est per formam potiùs quà m per materiam Resp But if God create the soule and infuse it Object into the body the uniting of soule and body is rather to be attributed to God then to man When God infuses the soule into the Resp body the soule I meane so far as concerns that art is united to the body non substantialiter sed localiter It is not to be denied but in the same instant wherein the soule is locally present with the body it is substantially united to the body yet these two differ one from the other an Angell when it assumes a body is locally present with that body it assumes and yet is not substantially united to it ut forma materiae so as to be a part of the Angel as the soul is a part of man Quest 5. verse 3. Whether this Doctrine of the creation of the soul may consist with the doctrine of Originall sin Affirmatively we may answer as I suppose Resp safely though this was that which made Augustine to demurre about it He was very enclinable to the doctrine of the soules creation if it could consist with Original guilt The main Objection against the doctrine Obje 1 of the soules creation with reference to Original sin is this If the soul of man be by creation it is either created pure or impure Not impure for so God would be the author of sin Not pure for then it will follow that it either remaines pure after its union with the body which nullifies the doctrine of Originall sin or else that the soul may be infected by the body corpore infici posse spiritum which is equally absurd That consequence is to be denyed viz. Resp 1 if the soul of man be by creation it is created impure and it is like such a consequence as this If God creates the soul creat risibilem he creates it in a capacity to laugh Now a weak eye will see the absurdity of such a consequence because risibility is competible to the whole man consisting of body and soul in like manner Originall defilement is not competible to the soul any otherwise then as it is united to the body and is altera pars constituens composiâ—um So then though the soul be created by God and that it be tainted with sin immediately after its creation and infusion into the body yet it will not follow God created an impure soul for 1. The soul as created by God is free from sinfull defilement 2. The soul immediately upon its union with the body is corrupted and infected 3. That this corruption and defilement so farre as concernes the creation of the soul is per accidens though in regard of Gods ordination it admits of another consideration 4. That which is competible to the creature per accidens considered as a sin of Adam and not as a creature cannot be charged upon the Creator under that notion considered because this is a perplexed case I shall endeavour to illustrate it A Parent runs in debt he dies the debt by the Lawes and constitutions of this Nation is transmitted to the heire now though God may be said to be the Creator of the soul of the debtor yet not in the least the author of the debt because this man is indebted per accidens and by vertue of his parents not by vertue of Gods creation That consequence is to be taken into consideration if the soul be created by God then it is infected by the body
and then we must affirme corpore infici posse spiritum which is an absurdity for 1. Though the truth of this axiome be taken for granted that Corpus non potest agere in spiritum yet I conceive we may demurre to it For though it should be assented unto that this could not be done by the power of nature yet it may be done by the efficacy and power of divine ordination Especially if we consider what a strict union there is between the soul and the body and that according to the various disposition and affecton of the body the soul also is variously affected and disposed We finde by experience that children resemble their parents not onely in their countenance and the outward lineaments of their body but in their manners and inward habiliments of their mind We finde that the soul in a great measure followes the temper of the body and that the spirits humors organs of the body being vitiated and disordered there followes upon this frenzy Melancholy passion and the like The Learned say Potentia materiae est duplex 1. Naturalis quae educibilis est in actum vi alicujus agentis naturalis There is a naturall power in that which that materiall or corporeall which is educible into act by vertue of a naturall agent that is to say wood hath a naturall power to receive heat viz. vi naturalis agentis scilicet ignis 2. Obedientialis an obediential power which is educible into act by vertue of a superior agent this wood or stone hath an obediential power to be formed into astatue for this is not effected by a natural agent which doth necessariò agere but by vertue of an Artist such a power also hath the soul to receive spiritual gifts the supernatural gifts of the Spirit as faith hope c. We say the work of conversion is possibile naturae though impossibile naturâ possible to nature though impossible to be wrought by a natural power Obediential power of a subject to receive a new form puts not any causall power in the thing or matter to be changed all such power is without viz. in the efficient there is onely a power of reception in the thing or matter not a power of causality Now we may take into consideration whether vi superioris agentis corpus may not agere in spiritum To this I might adde the consideration of the fire of hell which for ought I can learne may be material and yet can tâ—rment spirits as calor naturalis hath two properties 1. Calefacere to make warme and this it acts of it selfe 2. Alimentum in debitas partes distribuere To convey nourishment into the severall parts of the body and this it acts as an instrument of the soule so Hel-fire may be considered in its selfe and so it burnes bodies or as an instrument of divine wrath and so it torments spirits 2. Be it granted that the soule is created pure by God and that it cannot be tainted by the body yet it may be polluted ratione suppositi by Gods ordination and appointment as it is the soul of a man son and heir of corrupt Adam If you aske me Supposing this be taken for granted that we are defiled upon the account of divine ordination as a punishment inflicted by God on man for his apostasie by what instrument or second cause this is effected or brought to passe I answer that as there is nothing more secret then the forming of the child in the wombe the union of the soul with the body and the manner how it is united thereunto so this also must needs be a secret by he mediation of what instrument or second cause man comes to be defiled There are also other Objections urged against the doctrine of the creation of the soul It seems not to suit with the justice and Obj. 2 goodnesse of God to shut up a pure and innocent soul into a stincking prison and to thrust it as it were into abridewell that it might be corrupted there The consequence is to be deny'd for he Resp 1 may be said to act unjustly that acts contrary to what he is bound to do according to principles of justice but God is not bound to infuse the soules of the sonnes of Adam who sinned in Adam and merited thereby eternall death into pure bodies But rather the contrary according to the curse In the day thou eatest thereof thou shalt dye the death We say that God doth infuse a pure soul into an impure body as the phrase may vulgarly be taken for that would imply that our souls before they were united to our bodies were pure which suits not with our principles formerly mentioned Causa causae est etiam causa causatâ— Obj. 3 The cause of the cause is also the cause of that which is caused by that cause viz. if God be the cause of the union of the soul with the body therefore he is the cause of that sinne that is occasioned by that union This rule is to be understood de causis Resp perse not de causis per accidens viz. God is the cause of his divine Law the Law is the cause of sinne per accidens as the Apostle I was alive without the Law once but when the Commandment came sin revived and I Rom. 8.9 died Yet no man will from thence conclude that God was the cause of sin How can Originall sin be propagated Obj. 4 and not the soul Non potest accidens traduci sine subjecto Accidents do frequently transire à subjecto Resp 1 in subjectum non transeunte subjecto as for instance heresie is propaged in these dayes and derived from one to another but so is not the soul which is the subject of these errours The same numericall accident cannot transire à subjecto in subjectum but so may the same in kind as appeares in the former instance Quest 5. vers 4. According to what space of time the yeares of the Patriarchs were measured The great age of the Patriarchs hath Resp enclined some to believe that their yeares did not containe the same space of time with those after the flood and with ours to this day Indeed we read of two periods of time especially by the ancients called yeares 1. There was annus solaris or that which they called their solar yeare which was the same with ours and contained 12. moneths Now this yeare was called solaris because it was measured by the Suns passing through the Zodiack 2. There was annus lunaris or that which they call their lunar yeares the same with our moneth or thereabouts now this was called Lunaris because it is measured by the Moons passing through the Zodiack Some think that the yeares of the Patriarchs were Lunar yeares The dayes of Adam were eight hundred yeares that is say Gen. 5.4 they eight hundred moneths c. Now this cannot in any case be allowed for these reasons 1. Enoch begat children at 65. yeares
may be Object expounded thus God did actually purpose to sanctifie it after the giving of the Law If to sanctifie the seventh day be only Resp to purpose to sanctifie it then the Sabbath was no more sanctified since the creation then ab aeterno for then God purposed it should be sanctified c. For the further clearing of this truth I shall give you the Arguments of some learned persons why they conceive that the Sabbath was not instituted till the giving of the Law on mount Sinai Adam in innocency should not have Arg. 1 needed a Sabbath not his soul for every day was a Sabbath to that nor his body because his body was not then subject to wearinesse neither could it be appointed for the ease of servants because then no such thing as servitude in the world The Sabbath was instituted not for Resp 1 common rest or rest from natural wearinesse principally but for holy rest that the soul might have more immediate communion with God Returne to thy rest O my soule saith the Psalmist The rest of the soule is not a ceasing from all operation for that cannot stand with the nature of a spirit hence the soul is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an act because it is still in action a spirit cannot be and not act but when the soule centers on God then it is said to rest Bodies rest in their proper places and souls rest in the enjoying of their proper objects Now Adam in innocency thogh his body was not subject to wearinesse might stand in need of such a rest as this is Adam was to serve God in a particular calling God took the man put him into the garden of Eden that he might dresse it keep Gen. 2. 5. it now Luther professeth It followes from hence saith he that if Adam had stood in his innocency yet he should have kept the seventh day holy viz. on that day he should have taught his children what was the Word of God wherein his worship did consist and wholly have sequestred himself to his service on other days he should have dressed and kept the garden though every day was to be spent in holinesse mediately in seeing God in the creatures and meeting with God in his labour yet it was not unsuitable for that estate to have one day in the week for more immediate and special converse with God and though it was no paine to him to dresse the garden yet this must needs take up his thoughts while he was about it The Saints and Angels in Heaven have Object had no set Sabbath and why man in innocency The state of innocency on earth should Resp not have been in all things alike to the state of glory in heaven and particularly in this there should have been marriage dressing of the garden day and night in Paradise but no such thing in Heaven We do not read that there was any other Arg. 2 positive precept or law given to our first parents in the state of innocency but only this that they should not eat of the forbidden fruit Now the command of God for the observation of the Sabbath is a positive command and that appears because although the worship of God do belong to the Law natural viz. founded in the Law of nature yet the circumstance of time when God in an especial manner is to be worshipped that we should keep an holy rest unto the Lord every seventh day this is a positive precept and was never determined by the Law of nature That Adam had from the creation at Resp least that which amounted to a positive Law for the observance of the Sabbath is plaine It is said God sanctified the seventh day Now though this word is variously taken in the Scripture yet in this place the seventh day must be said to be sanctified one of these two wayes Either by infusion of holinesse or sanctification into it now the circumstance of a seventh day is not capable of sanctification in this sense only rational creatures Angels and men may be said thus to be sanctified By separation of it from common use and dedication of it to an holy use as the Temple and Tabernacle were which had no inherent holinesse in them Now if the Sabbath were thus sanctified it must either be for the use of God or man either God must impose upon himself the observation of every seventh day to keep it holy which is absurd or else it was dedicated and consecrated for mans sake and use and if so man had that which amounted to a positive Law for the observation of the Sabbath When Moses makes repetition of the Arg. 3 Law of God Deut. 5. 15. he laies downe this as a ground of the observation of the seventh day as a Sabbath the deliverance of Israel out of Egypt therefore the Sabbath was not instituted from the creation This that is urged is placed by God by Resp way of preface and motive as an argument for the observation of all the Commandments yet who will say that none of them were in force till the deliverance of Israel out of Egypt This was one reason why the Sabbath Resp 2 should be sanctified but not the only reason therefore Exod. 20. 6. the reason that is rendered there why the seventh day is the Sabbath is this for in six dayes the Lord made heaven and earth c. The Jewes were to observe the Sabbath not only upon the ground of its first institution but upon reasons proper and peculiar to that Nation It is likely their deliverance out of Egypt was on the Sabbath day and therefore urged by Moses as a ground of their observation of it We finde not any expresse mention Arg. 4 that the Patriarchs before Moses time did sanctifie a Sabbath We may as well argue it was not kept Resp all the time of the Judges and Samuel because no expresse mention made in those Books of any such thing No doubt but they observed it because Object it was published on mount Sinai The like may we say of the Patriarchs Resp 1 before the promulgation of the Law on mount Sinai because it was sanctified from the Creation Abraham is commended for keeping Gods Commandments and the Sabbath is one of Gen. 26.5 them We may as well argue that the Patriarchs for two thousand five hundred yeares together observed not any day at all for the worship and service of God for there is in Scripture as much mention of a Sabbath as any other day yea It is plaine in the Scripture that the Jewes did keep the Sabbath before the Law was given This is that which the Lord hath said To morrow is the rest of the holy Exo 16.23 Sabhath unto the Lord c. I might adde that it is not improbable but the sacrifices of Cain and Abel were upon the Sabbath-day the usual stated time for such services If a time had not beene set apart even in Adams
dayes for Divine service how improbable is it that Cain and Abel should concurre at the same time in bringing their offerings unto the Lord and if not at the same time how could Cain discerne that Abels offering was respected and accepted of God when his was Gen. 4.3 not and besides it is said In processe of time it came to passe that Cain brought of the fruit of the ground an offering unto the Lord. In the processe of time or at the end of days as it is in the margin of your Bibles and as the original will bear it viz. on the Sabbath-day when there is an end of the dayes of the week and they begin again I might adde that it is not improbable but that Noah and his family kept the Sabbath in the Ark for it is said that he stayed Gen. 8. 10 12. other seven dayes and sent forth the Dove out of the Ark and verse 12. He stayed other seven dayes and sent forth the Dove why did Noah this on the seventh day It was likely that then Noah and his family were at prayer and engaged in the worship and service of God and at such times it is good to make experiments of Gods fatherly care of us and providence over us Quest. 3. verse 4. In the first Chapter it is said that God made the heavens and the earth in six dayes and in this verse it is said These are the generations of the heaven and the earth in the day that the Lord God made the earth and the heavens From this place some would gather that Resp 1 all the world was made in one day and that Moses doth divide the creation into six dayes propter captum that it might be the better understood Others conceive that Moses relates to that first matter or substance of which all things were created now this was made in one day Others think with whom I close that Moses doth not speak strictly here but indefinitely in the day the Lord made the earth that is to say in the time the Lord made the earth so it is taken in other places of Scripture To day if you will hear Psal 95.7 his voice c. Quest. 4. verse 5. How God could be said to create every plant of the field before it was in the earth Either the meaning is that they were Resp 1 created potentialiter in the first masse and so created before they were in the earth Or else the meaning is this God created every plant of the field before it was in the earth viz. there was not a plant in the earth before God created it Quest 5. verse 7. It is said God formed man of the dust of the earth How can man be said to be made of dust or earth when he is made of the four elements earth fire aire water Moses saies God formed man of the dust Resp 1 of the earth but not only of the dust of the earth Moses loquitur de terra ut de causa partiali non totali Moses speaks of the dust but as part of that matter of which man was made But he expresses the one and therefore Object by consequence denies the other This is just as if a man by calling one his Resp fathers sonne should deny him to be his mothers Quest 6. verse 7. Why doth the Lord speak distinctly in this verse concerning mans body and soul We shall finde God speaks of other creatures in the bulk body and soul together Let the waters bring forth abandantly the moving creature that hath life and so verse Gen. 1. 20 24 24. Let the earth bring forth the living creature after his kinde c. To note the spirituality and immateriality Resp 1 of the soul the soul of man non educitur ex potentiâ materiae as the Learned phrase it but the body was made of one kind of substance and the soul of another for Consider 1. The condition and nature of its object speaks this truth Seneca could say Hoc habet argumentum anima suae divinitatis quòd illam divina delectant This argument of its spirituality hath the soul of man in its own essence that it is delighted with things divine and spiritual If the soul were material we could not reach to the knowledge of any thing but that which is material and we might as well see Angels with our eyes as understand them with our mindes We say Receptio fit per modum recipientis you cannot fill a chest with vertue 2. It s independence on the body it is able of it self to performe its own actions without the help and concurrence of the outward man It seeth when the eys beshut and sometimes seeth not when the eyes be open It travelleth while the body resteth resteth when the body travelleth Rev. 1. 10. When John saw his glorious revelation he is said to be in the spirit when Paul had his revelations and saw things unutterable he knew not whether he were in the body or out of the body for beleevers to know that there are laid up for the Saints such joyes which eye hath not seene nor eare heard what is this but to leave sense behinde us and out-run our bodies 3. Time that wears out all corporeal things addes perfection to the souls and understandings of men old men who have the weakest bodies have the most lively and vigorous souls yea we may observe that men who have the most admirable soul-accomplishments have usually the weakest bodies and are not of the longest lives 'T is a remarkable passage that of Saint John to Gaius I wish saith he that thy body prospered even as thy soul prospers Here is a clear text against the Atheists of these dayes that question whether there be a soul or not the truth is a man cannot doubt of it without it as a man cannot prove Logick to be unnecessary but by Logick as a man cannot say he is dumb without speaking Quest 7. verse 7. In what sense these words are to be understood He breathed into his face the breath of life for the Manichees from hence held that the soul was part of Gods Essence as the breath is part of a mans substance It is true in mans breath there is part of Resp his substance but these words are not spoken of God properly but metaphorically if Moses should have said Jehovah by the power of his Spirit without making use of any elementary matter breathed into man a vital soul An horrid blasphemy to think the Essence of God should be subject to change ignorance sinne c. as the soul is Quest. 8. verse 7. Why is God said to breath into his nostrils or face the breath of life rather then into any other part of the body Because the operations of the soul discover themselves in no part of the body Resp 1 more then in the face hence a living man is usually pictured smiling or reading c. And besides the face and head
David I will give him her said Saul that she may be a snare to him snares are tied fast 1 Sam. 18. 2â— with a false lovers knot motions of a wife either to good or evil are very taking on an husbands heart To enhance the sinfulnesse of Eves sin if the Serpent had tempted Adam and Adam Eve more might have been said by her by way of excuse As Adam said The woman thou gavest me she gave me of the tree and I did eat so might Eve have said The man thou gavest me to be my head my governour gave me c. Quest 8. verse 3. Whether the woman sinned in saying neither shall ye touch it Some conceive she did say they Resp 1 1. She endeavours to cast a reproach upon the wayes of God as if they were too severe and strict as if a woman were forbidden by her husband to go out of the house and she being angry therewith when questioned about it should say that her husband would not suffer her to stirre out of her chamber 2. She adds to the command of God God saies Ye shall not eat and she saies Ye shall not touch Others conceive she did not sin and that she did only explaine the precept that God had given them then the meaning is this thou shalt not eat of the fruit yea thou shalt not take the fruit into thy hand with a purpose to eat thereof the least motion and tendency to sin is sinfull Nemo repentè fit turpissimus As for that which is spoken on the other side it doth not as I conceive presse much upon the reason and understanding of a man For the first it is but said not proved and for the second to explaine a precept is not to adde thereunto Quest 9. vers 3. Whether Eve spake doubtingly concerning the threatening and the fulfilling thereof when she said Ye shall not eat of it neither shall ye touch it lest ye die Resp It is the Opinion of those vry Learned that from this pharase it cannot clearly be demonstrated that Eve doubted concerning the threatening for 1. The Septuagint turne the words absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pen doth not alwaies note dubitation as I the Lord do keep it I will water it every moment lest any hurt it I will keep it night and day where there is Isa 27. 3. not implied the least doubt whether the Lord would keep it or not And truly I conceive hitherto Eve cannot be blamed Quest. 10. verse 5. The Serpent sayes to the woman Ye shall be as gods which words imply that Ambition was a main ingredient in the sin of our first parents now the question is how the desire of being like unto God could be a sin when God created man in his own likenesse For the answer of this question we must Resp consider that God hath two kind of Attributes his Communicable and his Incommunicable Wicked men strive to be like him in his incommunicable attributes as worship honour and glory and to be loved and feared above all in self-dependance c. Good men strive to be like him in his communicable attributes holiness mercy love patience The image of God after which man was created did certainly consist in the participation of those attributes which are communicable Good bad strive to be like God the one will be like God in power and glory sicut altissimus the other in holinesse and righteousnesse sicut sanctissimus Quest 11. verse 6. Whether the woman sinned before the eating of the forbidden fruit Aff And that appears by ver 6. And Resp when the woman saw the Tree was good for food and a tree to be desired to make one wise she saw the tree before but now she saw it to be good for food which clearly shewes her judgement to be tainted How many thousand soules have died of the wound of the eye Quest 12. verse 6. What was the first sin Some conceive as the Popish Writers Resp 1 that pride was the first sin certainly it was a poysonous ingredient in the transgression of our first parents Others as Protestant Writers that unbeliefe was the first sin by unbeliefe they understand a defection or a putting off from the command of God Reasons given by us for our judgement herein are such as these 1. The sacred History favours us in it first the Devil solicites the woman to doubt of the truth of Gods Word Ye shall not surely dye and then to pride for God doth knâ—w that in the day you eat thereof your eyes shall be opened and ye shall be as gods knowing good and evil 2. It is impossible for the soul to rise up against that command which at present it peremptorily and resolvedly purposes to observe pride and obedience â— diametro pugnant therefore pride could not in order of Time be before disobedience to the command 3. Faith is the grace by which first of all we are united unto God and so probably unbeliefe the first sin by which we departed from God Rom. 5. 19. The first sin of man is called disobedience For as by one mans disobedience Object many were made sinners so by the obedience of one shall many be made righteous now if the first sin were unbeliefe neither truly nor properly did the Apostle call it disobedience Verè et propriè Truly and properly Resp 1 ought not to be confounded many things are not said properly which notwithstanding may be said truly Unbeliefe is comprehended under disobedience certainly a slacking of the bent of the spirits of our first parents to that which is good a departure from the Word of Gods Command as to the inward man may be called without impropriety of speech disobedience We say the end is first in intention and Object last in execution we think of the end before we resolve upon the means therefore it first came into Adams thoughts to be like unto God and afterwards he resolved upon a departure from the command as the means tending thereunto We are to distinguish between election Resp and seduction between a choice that is made by a man from the dictate of his own spirit and a choice made from the perswasion of another indeed in election we first think of the end before we resolve upon the means but in seduction or choice upon perswasion we first set upon the means without consideration of the end as a man may first be perswaded to take a convenient delightful walk and afterwards may be told whither it will bring him as Isaac was perswaded by his father to go along with him did readily assent though he did not know what his fathers ends might be in perswading him thereunto as Isaac had high thoughts of his father and what he said so Eve of the Serpent But you will say According to this account Object in cogitancy or inconfiderateness was the first sin Incogitancy is a part of unbeliefe viz. a
It shall bruise thy head and thou shalt bruise his heele you know the Serpent being a creature going upon his belly is obnoxious to be tread upon and to have his head bruised but being not able to reach mans head it is said of the Serpent that it should bruife mans heels Some conceive that the curse was pronounced both upon the brute Serpent and the spirituall Serpent and this I hold to be the Truth the Devil when he beguiled man came not as a naked spirit but in the shape and figure of a Serpent and therefore that his punishment might be suitable and answerable to his offence he was to receive his doome likewise under the figure of a serpent Quest 28. verse 14. Whether Satan was not under the curse of God before this was pronounced Affir but Resp 1. After he had tempted man to sin his curse was augmented 2. In this verse God declares the curse pronounced upon the Serpent to be irrepealable Upon thy belly shalt thou go and dust shalt thou eat all the dayes of thy life We may observe that there is a great difference between the sentence prenounced upon the man and woman and the sentence pronounced upon the Serpent 1. You have a curse pronounced upon the Serpent but none upon the person of man or woman 2. The punishment inflicted upon them is temporall but the punishment inflicted upon the Serpent is eternall which is noted unto us by that expression All the dayes of thy life viz. as long as Satan hath a being Quest 29. verse 14 How it could be just with God to punish the brute Serpent being an unreasonable creature knowing neither good nor evil and had no will to sin but spake meerly as it was acted and possessed by Satan Why should we question the justice of Resp 1 God here more then in Adams Censure vers 17. where the whole earth was cursed for Adams sake what had the earth done or how was it guilty of Adams transgression And afterwards we read And behold I even I do bring a flood of waters on the Earth to destroy all flesh Gen 6.17 How were the beasts the creeping things the fowles of the Aire partakers of mans wickednesse God cursed the Serpent as well as Satan because Satan made use of the Serpent as his instrument to tempt our first parents to sin against God God was so displeased with sinne that he would curse not only the principall cause of it but the instrumentall also so in other cases God doth not onely punish the offender but the instrument made use of in the committing of the offence As if a man defil'd himself with a beast if a man lye with a Lev. 20.15 beast he shall surely be put to death and ye shall slay the beast We may see this in a Case where there is no dispute when a man hath committed murder his body suffers now what is the body but an instrument the soule makes use of The hand cannot move otherwise then as it is acted by the soul yet this would not be a plea in humane Courts Oh see the vilenesse of our hearts we can reason against God when in the very same case we dare not reason against man Quest. 30. verse 14. Whether the Serpent went upon his belly before the curse Some conceive that it did but that Resp 1 this was made ignominious and cursed to him after the fal of man and they illustrate this two manner of wayes 1. Nakednesse was naturall to man at first and yet afterwards he was ashamed of it and it became his punishment 2. Briars and thornes were created before mans fall but afterwards became a curse But to both these instances we may give this answer 1. That nakednesse simply considered was not the cause of mans shame but nuditas turpis Adamus videns faedos et inordinatos membrorum motus pudefactus est 2. For briars and thornes consider them in puris naturalibus in their pure naturalls and so they did not become a curse but as after the fall they grew out of their proper places and were blended and mixed with the fruits of the earth for the punishment of man c. Therefore others conceive that the Serpent did not go on his breast till the curse but had a body erected as man hath and they render these reasons amongst others 1. We know the more excellent and sublime the nature of a creature is the more it raiseth it self upwards the more ignoble and base the more it falls down-ward this we see in the Elements the fire the most excellent operative of the four raiseth it self above the rest the earth the most unactive and basest of all the lowest 2. As there is this difference amongst elements so among living creatures the basest is the most creeping as wormes c. whilest the noble Lyon advanceth his head and breast so farre as the frame of his body is capable so man being of all creatures most excellent is therefore of all others most advanced in body Os homini sublime dedit coelúmque tueri Jussit The Serpent therefore being of a sublime nature insomuch that the Scripture sayes it was more subtile then any beast of the field the frame and shape of his body was suitable thereunto Quest 31. verse 14. In what sense we must understand this phrase Dust shalt thou eat all the days of thy life when we find that Serpents feed upon herbes and devour other creatures also These two phrases Upon thy belly shalt Resp thou go and dust shalt thou eat ought to be joyned together in the opening of this Scripture the one ought to be considered as the cause and the other as the effect So that eating dust in this place is not so to be understood as if the Serpent should live and feed onely upon dust but that the Serpent going upon his belly should be forced to eat dust viz. take in dust into his mouth whether he will or not the Learned phrase it thus Haec verba non referuntur ad alimentum sed ad incommodum et velut coactam terrae in os receptionem Against this Exposition some object Object and say that we have a promise concerning the happy and peaceable condition of the Church in the latter dayes and amongst other things it is said The dust shall be the Serpents meat The Wolfe and Is 65.25 the Lambe shall feed together and the Lyon shall eat straw like the bullock and dust shall be the Serpents meat These words are not to be understood literally Resp but allegorically as the very expressions in the text clearly intimate and when it is said The dust shall be the Serpents meat the meaning is no more but this that in those dayes man shall not need to feare hurt from any creature the Serpent it selfe shall be confined to his dust and shall not be able to prejudice man in the least Quest 32. verse 14. Seeing this sentence was
sonne in his own likenesse viz a sinfull man like himselfe Homo mortalis genuit mortalem corruptus corruptum A mortall man begat a mortall sonne a corrupt man begat a corrupt sonne God at first created man in his likenesse but afterwards man fallen begets a sonne in his own likeness a sinfull creature like himselfe But this might be said of Cain and Abel as well as Seth Object It was not said of Abel because he had no off-spring and corruption was to run in Resp a blood We are all by nature the children of wrath Nor of Cain that it might appear that the righteous seed are subject to originall depravation and defilement as well as others Holy persons do not beget children as Saints and therefore their Saintship is not derived to their posterity but their sin Quest 3. vers 3. Whether the soul of man be generated by the Parents or as the Learned phrase it An anima sit ex traduce vel per creationem This question being full of perplexities Resp I shall deliver my selfe in severall Propositions 1. Prop. There is no creature the cause of it selfe or the fountaine of its own being 2. Prop. That all effects with reference to their causes are not carried on after the same way or manner vâ—z Some effects are produced by the concourse of four causes the efficient materiall formal final and thus are all corporeall substances Some by the concourse of three causes viz. efficient material and final as for instance formae accidentales ut nigredo albedo black and white produced by three causes 1. The efficient who workes it 2. An end propounded in the working of it 3. Some subject matter on which it must be wrought And this we may observe that these accidents depend rather on the material cause then either efficient or finall they depend on the efficient and finall quoad fieri as to their being but on the material both as to their being and continuance in their being white and black may continue Efficiente finali causâ sublatis When the efficient and finall cause is removed but this cannot be said of the subject matter whereon it is wrought Another instance may be given in substantial formes they the soul of man being excepted are produced by three causes efficient materiall finall and this we may observe there is a great deale of difference between the soul of a man and the soul of a beast respectu materiae the soul of a brute can neither exist nor act viz sentire appetere sine materia sua the soul of man is capable of both Some effects againe are produced by two causes efficient and finall thus are Angels and rationall soules 3. Prop. That that phrase that the Learned make very much use of viz. Eductio formae è potentia materiae is applicable to the forme of a brute but not to the forme or soule of a man The forme of a brute could not have had its being but vi passiva materià but the forme or soul of a man licèt in materiam inducitur non tamen educitur è potentia materiae God might if he had pleased have created rationall soules and these might have lived and acted to his praise without the concurrence or assistance of any materiall substance whatsoever 4. Prop. That the Originall of formes is in profundo very latent and Mysterious This was the reason why the ancient Fathers differed so much in this point Origen was of opinion that all soules were at first created together with the Angels and afterwards put into bodies Tertullian will have the soul ex traduce Augustine leaveth this question undecided neither dares he determine any thing An eminently elegant and learned moderne Auther tells us that in this we may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that a modest hesitancy may be very lawfull here 5. Prop. That most of our Divines with whom I humbly close are of opinion that the soul of man is by creation not by traduction or generation their reasons are both rationall and Scripturall Rationall grounds are these If the soul be by propagation it must Argu. 1 be one of these three wayes vel per multiplicationem vel per divisionem substantiae ipsius animae vel per generationem à semine aliquo either by multiplication of the soul or by division of the substance of the soul or prolificâ virtute seminis Not the first way for This action of multiplication it must either be a naturall or a voluntary action if it be a naturall action and not voluntary how can it be that a rationall soul endowed with understanding and will should multiply it selfe neither knowingly nor willingly If it be a voluntary action then the cause of barrennesse will be seated in the will because the soul will not multiply it selfe If this were a truth few rich men but would have more and few poore men that would have so many children Quomodo in Adulteris sequatur foetificatio cùm eam maximè nollent Not the second way by division of the substance of the soul for why should the rationall soul be rather divisible then an Angel when it is the common judgement of Philosophers That spirits are indivisible Omnis spiritus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not the third way Prolificâ virtute seminis si in cum semine gencretur anima semen dici poterit à nimatum si ità annon anima rationalis erit mortalis quia non sempere ffuso semine sequitur prolificatio Nulla virtus activa agit ultra suum genus Argu. 2 There is no agent can produce that which is of greater perfection and of a more eeminent nature and kinde then it selfe thus the soul exceeds the body therefore nothing materiall or corporeall can produce the soul If it be objected nothing materiall can produce such an effect by its own naturall power or by the helpe and assistance of common providence but by the speciall hand and power of God it will a mount to as much as this assertion anima fit per creationem As the dissolution or corruption of the Arg. 3 body dissolveth not the soul neither doth the constitution or generation of the body give being to the soul if the soul had its being from the body it must decay with the body As the soul cannot be destroyed by any Argu. 4 materiall or physicall power at least by the assistance of common providence so neither can it be produced thereby what is the reason why all the force on earth cannot reach the soul Because it is of a spirituall substance now it seemes to be as repugnant to right reason for a spirituall substance to be produced by any thing materiall as to be destroyed thereby Especially if you consider it is farre easier to destroy then it is to build up there is no such art required in demolishing as there is in erecting of an edifice those things which are long and difficulty composed and framed are
suddenly extinguished Scripturall grounds are these The creation of Adam and Eve God's breathing into their face the breath of life is a Argu. 1 good probable argument at least If it be objected that this proves nothing because it was necessary that the soules of Adam and Eve should be by creation when there was nothing pre-existent whereby they might be naturally propagated Answer may be made that if any thing material had necessarily been required to the being of the soul of a man as to the souls of brutes then as the soules of other creatures were concreated in and with the matter of which they were made in the like manner in all reason should God have dealt with the soules of men but we finde it otherwise after the body was made and the matter prepared then the soul is infused The soul of Jesus Christ was created Arg. 2 and he was in all things like unto us sin onely excepted If it be objected that this was extraordinary that Christ might not be tainted with sin We may answer Non magis difficile erat Spiritui sancto semen Josephi quám virginis ab omni vitio purgare c. I suppose Christ was borne after an extraordinary way rather upon the account of the malediction that was pronounced against our first parents in case of eating the forbidden fruit that in the day they did eat thereof they should die the death Then upon the account of generation Ecclesiastes 12.7 Then shall the dust returne Argu. 3 to the earth whence it was and the spirit shall returne unto God who gave it where you have the essentiall parts of man his body and his soul compared one with another The body that was compacted of dust and it returnes to the dust from whence it was the soul created by God and that returnes to God that gave it When the Spirit of God speakes of the body he makes mention of the materiall cause but when of the soul onely of the efficient and the word gave it is empâ—haticall and spoken by way of eminency for God gave the body as well as the soule Heb. 11.9 Furthermore we have had fathers of our flesh which corrected us and we Argu. 4 gave them reverence shall we not much rather be in subjection to the Father of spirits It appeares by the Antithesis the Spirit of God makes between fathers of flesh and Father of spirits that we receive our body from our parents but our soul from God he is the Father of spirits Now marke how the Apostle argues If to those from whom we receive our worser part we give reverence haw much rather should we be in subjection to the Father of spirits It is worthy our consideration that God by a peculiar title is called the Father of spirits and herein he is opposed to the fathers of the flesh Now if the soul be by traduction those that are the fathers of the flesh would also be the fathers of the spirits neither would God by this title be distinguished from others The Objections made against this assertion are such as these Gen. 2. 2. On the seventh day God ended his worke which he had made and he rested on Obje 1 the seventh day from all his work which he had made This Scripture must be understood of the workes of creation therefore the soules of men and women are not now created God after the sixth day ceased from the Resp creation of new species not from the creation of new individuals Now the rationall soules that are now created by God non specie sed numero differunt differ not in kinde but in number from the soule of Adam which was at first created Though God ceased from the work of creation in regard of species yet not in regard of individuals Gen. 46.26 All the soules that came with Obje 2 Jacob into Egypt which came out of his loynes besides Jacobs sons wives all the soules were threescore and six soules coming out of Jacobs loines is the same with this that the soul of man is by generation The soul here is put by a synecdoche for Resp the totum compositum for the whole man Now though the soul may not be said to be generated yet the totum compositum or the man may as hereafter shall be demonstrated If the soul of man be not produced by generation then man is in a worse condition Obje 3 then a plant or a brute which can and do beget soules suitable to their kinde viz. animam vegetativam sensitivam Man is in a better condition then a brute even in regard of generation because by Resp that very act Nobilissima forma unitur cum materia That which is urged advances the condition of man and not lowers or debases it we may observe the lesse use God makes of second causes in the carrying on of any work the more excellent that work is viz. Adam and Eve exceeded their posterity in soul and bodily perfections the body of Christ that was formed in an extraordinary way by the Spirit of God was of a finer make and a more excellent composure then the body of any man or woman in the world and this may be the reason which made his torments on the cross exquisitely painfull It is true we read of some that were rolled in barrells stuck with nayles and of others whose flesh was plucked off with hot iron pinchers and of others that have been broyled on a Gridiron their deaths might be more harsh and severe in themselves considered then the death of Christ and yet Christ might suffer as much or more bodily paine then they According to the rules of Philosophy we say That the nature and quality and measure of paines must be taken not so much from the force or violence of the agent as from the condition and temper of the patient the fire hath not the same operation upon Gold as it hath upon Lead The lead suffers a great deale more from the fire then the gold If a man should deale blowes with an even hand on a sound body and on a sickly crazy body their pain would be unequal though the blowes were equall now to our purpose without question the body of Christ was soft and tender Aristotle hath this rule Quò complexio nobilior mensque dexterior eò mollior ac tenerior solet esie caro The more noble the complexion and the more dextrous the mind the more soft and tender the body The body of Christ was of a most excellent temperament Quae fiunt per miraculum excellentiora sunt quám quae fiunt per naturam Those things that are done by miracle are more excellent then those things that are done by naturall causes viz. the wine that Christ made at a marriage in Cana of Galilee and the body of Christ If God creates the soul of all those that are Object begotten then he concurres with whoremongers and adulterers in the act of generation Nam fornicariis
religion on those who succeeded Let the consideration of the frailty of our bodies teach us to consult for the good of our immortall soules We may observe many times it so falles out that our rational life is best when our vegetative is worst and we begin to grow in wisdome when we cease to grow in strength As it is with the rationall life so it should be with the spirituall when the life of the flesh is ready to dye the spiritual life should have so much the more spirit and vigour Quest 8. V. 24. It is said in this verse that Enoch was not for God tooke him now the question here may be whether Enoch was translated in soule and body or whether in soule only c Some thinke that Enoch was translated Resp in soule only and not in body and they say he died in the translation so as his soule only was taken up to heaven and his body slept in the earth I shall propound their arguments and give you the answers rendered thereunto No mortall body unglorified can enter Argu. 1 into heaven But there is no mention of his glorification Ergo. It is a slender kinde of arguing to say that Resp 1 a thing is not scriptural because it is not expressely mentioned in the Scripture The glorification of his body is plainly implied though not expressed for it is said he was translated that he should not see death Heb. 11.5 Now if his body saw not death it was made immortall which is a speciall part of glorification If the bodies of Enoch and Elias were translated Argu. 2 into heaven then it will follow that some ascended into heaven before Christ ascended thither But this seemes not to be allowed for heaven to us as Paradise to Adam was shut up till Christ opened it by hsme rits We readily grant that the opening of Resp 1 heaven the celestiall Paradise is to be ascribed to the merits of Christ We confidently deny that heaven was then only opened when Christ actually suffered or ascended up into heaven and we cannot but peremptorily assert that the force and efficacy of the merits of Christ extended to Old Testament-Saints long before Christs coming in the flesh for the Lord Jesus was a Lambe slain from the foundation of the world Christ the same yesterday to day and for ever and our Fathers under Old Testament-dispensations ate the same spiritual meat and drank the same spiritual drink as we do under the Gospel viz. the body of Christ crucified and his blood shed for the remission of sinnes and these things though they were future to hope yet they were present to faith which is the Substance of things hoped for and the evidence of things not seene From Joh. 3.13 And no man hath ascended Arg. 3 up to heaven but he that came downe from heaven even the Son of man which is in heaven By which words say some is signified that no man bodily ascended into heaven untill the time of Christs ascension This place is to be expounded Metaphorically Resp No man hath ascended into heaven so as to know the secrets of the Almighty and to lie in the bosome of the Father but onely Christ and indeed the context gives great light to this Exposition for the Lord Jesus would by this convince Nicodemus that he was more able to teach him heavenly mysteries then all the Doctors among the Jewes as you may perceive by vers 11. and 12. Verily I say unto thee We speak that we do know and â—estifie that we have seenâ— c. And besides Prov. 30. 4. Ascending up into heaven is made all one with the knowing of holy things From Heb. 6.20 Where Christ is called Arg. 4 the forerunner And Christ saith John 14. I go to prepare a place for you Therefore before Christs death and ascension a place was not prepared Christ might be called a forerunner Resp 1 in respect of those who died after his ascension Christ might be called the forerunner of his Saints under the Old Testament in regard of the effiâ—acy of his merits That a place was prepared for Old Testament-Saints by Christ but with respect to his future sufferings and merits and therefore though a place might be said to be prepared for Enoch and Elias yet it was necessary Christ should die and Christ should ascend From Col. 1.15 where Christ is called Arg. 5 the first-borne of every creature and verse 18. in all things to have the preeminence and Rom. 8.29 he is called the first-born among many brethren The primogeniture of Christ doth not Resp consist in this that no man either in regard of body or soul or both ascended into heaven before Christs coming in the flesh but in this that no man hath nor shall ever come thither but by the vertue and efficacy of his merits As Christ is called the first-fruits of them that sleep not because none arose 1 Cor. 15. â—0 before Jesus Christ but because he alone arose by his owne power and is the cause of the resurrection of all those that have or shall arise unto glory sâ— here Christ alone ascended into heaven by his owne power and is the cause of the ascension of his people unto glory To whom be glory for ever Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS Directions FOR The right understanding Of the SCRIPTURES 1. Rule THere are tropes or figurative expressions which are made use of by the Spirit of God in the Scriptures which if not warâ—ly observed will occasion a misunderstanding of the text The Scriptures are adorned with various kinds of Elegancies and Rhetoricall expressions demulcere animos legentis Amongst many others I shall instance in two 1. The figure called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a figure whereby one thing is signified by two severall Noune substantives As The Lord will create upon every dwelling place of Mount Sion and upon her assemblies a cloud aâ—d smoke by day viz. a smoaky cloud Isa 4. 5 So I indeed baptize you with water unto repentance but he that cometh after me is Mat. 3.11 mightier then I whose shoes I am not worthy to beare he shall baptize you with the Holy Ghost and with fire viz. with the holy Ghost as with fire Sad consequences may follow upon the literall Interpretation of this Scripture I have read that the Abyseni tooke this text literally and when they baptized their children they poured water upon them and then marked them with an hot iron 2. The figure called Ironia whereby we speak one thing and meane another but signifie our meaning either by our gesture or manner of speaking this manner of speech though it be often abused unto sinne as in deriding and scorning our brethren yet is in it selfe lawfull if rightly used and of this we have example in the Scriptures Such a speech was that of Michaiah to wicked Ahab Go up and prosper If this figure were not 1 King 22. 15 observed we might question the
truth of this Scripture for Ahab did not prosper neither was Ramoth-Gilead gven into his hand Such a speech was that of Elias in deriding the folly of Baals Priests Crya aloud for he is a God either he is talking or 1 King 18. 27 he is pursuing or he is in a journey or peradventure he sleepeth and must be awaked Such was Pauls speech For what is it wherein ye were inferiour to other Churches except 2 Cor. 12. 13 it be that I my selfe was not burdensome to you forgive me this wrong viz. all the wrong I did you was this whereas I might have required maintenance from you I wrought with my hands and maintained my selfe pray forgive me this wrong 2. Rule The proper Idioms of speech which are made use of by the Spirit of God in the holy Languages Hebrew and Greek are heedfully to be observed There is not a Language but hath some phrases peculiar and proper to it selfe He would be laught at by all those that pretend but to a little skill in Learning that would go about the translation of Cicero or Virgil word for word into English and the reason is because English hath some phrases proper to it selfe the Latine hath some phrases proper to it selfe to give you instances proper for this Rule The Pharisee said I fast twice in the week Luke 18. 12 In the Originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I fast twice in the Sabbath yet it is not translated so because Sabbath amongst us is a word propriate to the Lords-day So in another place If they come from market speaking of the Pharisees except they wâ—sh they eat Mare 7. 4. not And many other things there be which they have received to hold as the washing of cups and pots c. In the Originall the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Baptisme of potâ—s but we translate it not so because Baptisme amongst us is a word propriate to a Sacrament So we read When Jesus wos borne in Bethelem of â—udea in the dayes of Hâ—rod Mat. 2. 1. the King behold there came wise men from the East to Jerusalem The wise men came from the East In the Originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but we translate it not Magicians because amongst us it is a word propriate to sorcerers 3. Rule We are not onely to minde that which is written but the minde of the writer As for instance Paul saith When it pleased God who separated me from my Mothers womb Gal. 1.15 16.17 and called me by his grace to reveale his Sonne in me that I might preach him among the heathen immediately I conferred not with flesh and blood neither went I up to Jerusalem to them which were Apostles before me c. These words if you observe not the scope and aime of him that writ them may seeme to savour of aâ—rogance that Paul should not in a businesse of so great concernment conferre with them that were Apostles before him and therefore Pauls designe herein is to teach us that when a truth is clearly revealed to us by God we are not to dispute to consult with flesh and blood whether we shall close with it or not And truely we must observe this as well in what men do as in what men write or speake The Physician cuts the body the thiefe cuts the body yet we make a difference between what the Physician doth and what the thiefe doth because their aime is not the same Hence also is that Axiome used amongst Politiques The reason and equity of a Law should rather be observed then the letter There is in Laws an equitable and a literall sense the Law taken abstract from its originall reason and end is a shell without a kernell a shadow without a substance and a body without a soul nor need this equity be expressed in the law being so naturally implyed and supposed in all laws As when the Militia of an Army is committed to a Generall it is not with any expresse condition that he should not turne the mouths of his Cannons against his owne souldiers for that is naturally and necessarily implied and therefore needless to be expressed insomuch as if he did attempt or command such a thing against the nature of his trust and place it did ipso facto estate the Army in a right of disobedience except we think that obedience binds men to cut their owne throats 4. Rule The knowledge of the originall Languages is of great use for the understanding of the Scritures I grant our Saviour chose unlearned men for his Disciples but he made them learned before he made use of them Now that which they had by extraordinary revelation must be supplied to us by education for miracles are ceased and therefore Paul gives in charge to Timothy Till I come give attendance to reading 1 Tim. 4. 13 15. And ver 15. Meditate on these things that thy profiting may appeare to all And here I would observe that though some of those whom Christ called were unlearned yet others were learned as Paul Nathaniel Nicodemus If the most of those whom Christ called had been learned the world would have said he had made choice of them for their wisdome if none of those whom Christ called had been learned the world would have said they had been deceived out of their weakness and ignorance It cannot be denyed but that there are some Sermons preached that have more learning in them then divinity Saint Augustine bewailed this as the vanity of his youth that he had framed discourses ut placerent magis quam ut docerent to please rather then to profit Humane learning is to be used in exercises non ut esculenta sed ut condimenta not as meat but as sawce A man would be loath to have sawce onely brought him for his dinner Learning beautifies and adornes a Sermon as â—ace sets out a garment yet we would not be willing to have a garment altogether of lace Learning may be abused but certainly there is a very good use to be made of it by the Ministers of the Gospel some say God in Scripture hath not appointed Universities grant we this no more hath God exprâ—sly appointed Schooles to teach children to read and indeed what need was there when God had commanded us to search the Scriptures Qui vult finem vult media Translations are excellent helps and blessed be the Name of the great Jehovah that we have the benefit of them yet the Learned will tell you in regard of the Emphasis and fulnesse of the Originall they may say as the Queene of Shebâ— that which she heard was nothing to the glory of that which she â—aw I my selfe though I do not pretend to be in the number of those above mentioned falling into discourse with one acounted eminent for konwledge in Religion but Heâ—erdox in judgment conferring with him concerning the worke of soul-humbling and urging that text Come
After the death of Christ their use was indifferent for a time this time was till the doctrine of Christian liberty might be fully made known to the world which could not be done on a sudden As Acts of Parliament have a day set downe when they shall be in force that so all the subjects of the Land may have time convenient to take knowledge of them so it is in this case 3. But now they are not necessary nor indifferent but absolutely forbidden After the passion of Christ Jewâ—sh Ceremonies were mortuae saith a learned man that is dead But after the divnlgation of the Gospel they becâ—me mortiferae that is deadly Saint Aâ—gustine elegantly expresseth this by a similitude A mans friend dyes he doeth not so soone as the breath is out of his body take him by the heeles and dragge him out of the doores and cast him upon the dunghill but he keeps him a certaine time wraps him in fair cloaths and so with honour accompanies him to the grave so these Ceremonies were alive till Christ and because they had been by divine Ordinance of great use in Gods worship they remained for a time indifferent that so they might be laid down in an honourable manner And here you may see the difference between Lawes Ceremoniall and Lawes morall the one were temporary the other are universall â—nd perpetuall the one were therefore good because they were commanded the other were commanded because they were good Morall Lawes â—ave an inward goodnesse in them which others have not When the Apostle would set forth the glory and excellency of the morall Law he gives these titles to it that it is holy and just and good which holinesse justice Rom. 7.12 and goodnesse he opposeth to his owne wickednesse I am carnall saith he but the Law is holy and just and good Now look as his carnality that was contrary to the Law was evill in it selfe so the Law which was contrary to that carnality was just holy and good in it selfe The Prophet Micah perceiving how forward many were in Ceremoniall duties and sacrifices in opposition hereunto he tells them He hath shewed Mic. 6.8 thee Oh man what is good speaking of morall duties as shewing mercy and walking humbly with God were not sacrifice and offerings good as well as mercy and walking humbly Yes but herein lyes the difference sacrifice and burnt-offerings were not in themselves good but onely as commanded by God but morall obedience as shewing mercy and walking humbly is good in it selfe and therefore said the Prophet He hath shewed thee Oh man what is good 10. Rule Comparisons in Scripture must not be wrested further then the scope of the comparison requires For instance Saint James â—aith As the body without the Jam. 2.26 spirit is dead so faith without workes is dead also The Papists gather from hence as the soul is the forme of the body and animates it so are workes the forme of faith which animate faith but the comparison is wrested for the scope of the Apostle is this as the body is known not to be dead by the operation and presence of the soul so faith is known not to be dead by workes So the Church is called the piller of truth The Papists make the comparison 1 Tim. 3. 15. here as the pillar upholds the house so the Church upholds truth But the comparison is wrested the Church is the pillar of truth viz. it holds out truth we use to hang out things upon pillars but it doth not hold it up 11. Rule When we read concerning Christ in the Scriptures we must consider what expressions referce to Christ as he was God what expressions referre to Christ as he was man and what referre to his person as he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man This Rule must heedfully be observed that we may neither confound the natures of Christ with Eutyches or cry up two persons in Christ with Nestorius As we may say concerning a man that some things are attributed to him which are proper onely to his soul as he is said to understand to grieve to rejoyce to fear to hope some things are attributed to him which are proper onely to his body as to eat and drinke and walk some things again are attributed unto him which are neither proper to the soul alone or the body alone but to the Quid compositum the person consisting of both for instance to laugh to write accurately to speake judiciously In like manner some things are spoken of Christ as he was God for instance he is called the Word the image of the invisible God the expresse image of his substance Some things are spoken of Christ as he was man as that he was acquainted with griefs that he was hungry thuirsty c. some things againe are spoken of Christ neither as he was God nor as he was man distinctly considered but as he was God-man for instance Had they known it they would not have crucified 1 Cor. 2.8 the Lord of glory So Take heed unto your selves and to all the floock c. to feed Act. 20. 28. the Church of God which he hath purchased with his owne blood 12. Rule There are severall promises in the Scriptures which although as to the rinde and outside of them they seem to relate onely to temporals yet if we look within we shall finde that they containe spiritualls Now this must carefully be observed that we may be established concerning the truth of divine promises Abraham was promised a sonne a blessing temporall but there was a spirituall blessing annexed even the greatest that ever the sonnes of men were made partakers of viz. the Lord Jesus Christ whom the Scripture calls the sonne of Abraham that seed in which all the nations of the earth should be blessed You have another instance also in Samuel where Nathan says to David When thy dayes be fulfilled and thou shalt 2 Sam. 7. 12 13 c. sleepe with thy fathers I will set up thy seed after thee which shall proceed out of thy bowels he shall build an house for my Name and I will establish the throne of his Kingdom for ever These words here are spoken of Solomon and yet something else is intended by the Spirit of God in this Scripture then can in propriety of speech be attributed unto Solomon For the power of Solomon was exceedingly weakned before his death and afterward his son even upon the point cast out of his Kingdom by the revolting of the ten tribes But that which is more then all this Solomons race we may see ended in Jeconiah Thus saith the Lord Write ye this man childlesse Jerem. 22. 30. a man that shall not prosper in his dayes for no man of his seed shall prosper sitting upon the throne of David and ruling any more in Juda. Therefore this promise must be extended further then to Solomon and his seed to Christ even of whom